Is it reasonable to believe Mary & Joseph had other children besides Jesus?

In nearly every discussion about the Perpetual Virginity of Mary that I've come across, the debate almost always comes down to whether the "brothers and sisters" mentioned a few times in the Gospels were biological children or if this was just an ancient way of referring to cousins (which I hold to). But what if it was neither? The past few days, I got the inspiration to realize that there is indeed another possibility that Protestants don't consider: adoption! Why not? Remember that the underlying actual goal of the Protestant side is to attack Catholicism by attacking Mary, so if the "brothers and sisters" aren't biological children then their anti-Catholic mission has failed. The adoption possibility doesn't seem to be an explanation that I've ever come across, which is strange because it easily counters the Protestant when they reject the standard Catholic cousin explanation. It was actually very common in ancient times for parents to die of diseases and such, since there wasn't modern medicine or sanitation. So it was not uncommon for children of the same region, neighborhood, relatives, tribe, etc, to adopt those orphaned children. Could this be why James, the "brother" of Jesus, speaks so highly of taking care of orphans? (James 1:27) The genealogy lists that Matthew and Luke give list different forefathers at some points, but this is easily explained by the reality that some of those sons/fathers were adopted, and thus lineages crossed, but since it was all within the same Tribe of Judah, it was ultimately the same lineage. What is a Protestant really going to do if you respond by saying "yes, but these were adopted children"? The Protestant will realize that they cannot simply presume, and thus their argument is instantly deflated. Plus, we are all truly the brothers of Jesus by adoption in the spiritual sense, and would even extend that into being adopted by Mary (and Joseph), which is how many Catholic spiritual writers have understood the "rest of her children" in reference to Mary in Revelation 12:17.

"They were not yet born, nor done anything good nor bad" - a fresh look at Romans 9:10-13

I wanted to share some further insights I've had on Romans 9, stemming from an earlier series (here). This time we will focus on the famous passage in Romans 9:10-13, which says:

10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad - in order that God's purpose of election might continue, not because of works but because of him who calls - 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”

This passage has been the subject of considerable debate for centuries. One camp has tended to read the text as a cold, hard assertion of God's Sovereignty, where God elects us to salvation or damnation before we existed, apart from any consideration of our good/bad behavior. At first glance, it does seem to read that way. But I think this is a serious distortion of the text as well as the other themes of Scripture. Consider the following points.

First, Paul introduces this section by calling upon "our forefather Isaac" (9:10), which not only continues the same lesson of Abraham in the prior verses (9:7-9), but has the same phraseology as the "our forefather Abraham" in Romans 4:1. Recall that in Romans 4 the issue was also "not of works," as it is here in Romans 9:11. I believe I have convincingly shown in my Revisiting Abraham's reckoned as righteousness series, particularly part 2 (here), that Paul's real focus in Romans 4 was about how Abraham tried to bring about the promised heir of Genesis 15 by sleeping with Hagar in Genesis 16, thus producing the illegitimate heir Ishmael, who was technically Abraham's biological son. In the lesson of Abraham, Paul is saying mere biological descent isn't sufficient to determine who make up God's Chosen Children. Paul uses the language of "flesh" and "works" as closely related, with works meant to show the Israelite superior biological lineage over that of the inferior Gentiles (here). What this means is that when Paul shifts to "also our father Isaac," the same theme continues: now differentiating between Isaac's biological children, Jacob and Esau. So the lesson thus far is not about unconditionally sending people to heaven or hell apart from their deeds, but rather a more practical yet mysterious looking back at a biological/ancestry issue.

Second, we now turn to the most controversial point "though they were not yet born," which most people mistakenly interpret to mean "before they even existed". The reality is, when this situation took place, both Jacob and Esau fully existed, as babies within Rebekah's womb:

Genesis 25: 21 And Isaac prayed to the Lord for his wife, because she was barren, and Rebekah conceived. 22 The children struggled together within her, and she said, “Why is this happening to me?” 23 And the Lord said to her, “Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger.”

Once you admit the fact that God said this while the children were alive and active within Rebekah's womb, the "before the even existed" reading is instantly discredited. What of the "before they had done anything good or bad"? They were alive and active, yet it wasn't until later in life when they did in fact do good/bad actions. So God was simply making a prophecy during Rebekah's pregnancy of how things would turn out. The "struggling within her" certainly means Jacob and Esau were in some manner fighting each other to be firstborn, with the stronger man winning the birth war, thus Esau being born first. This biological superiority plays out with their "works" showing their dominant physical features. This again ties to the firstborn-yet-not-heir theme as Abraham with Ishmael, and God prophetically saying the older Ishmael will serve the younger Isaac.

Were "those whom God foreknew" the OT saints? (Rom 8:29)

While writing my article on Romans 11:6 (here), something jumped out at me in Romans 11:2, where Paul says: "God has not rejected his people whom he foreknew." This statement sounds very similar to a few chapters prior, in Romans 8:29, where Paul famously says: "For those whom he foreknew he also predestined to be conformed to the image of his Son". While I've already discussed Romans 8:29-30 in an older post (here), I haven't looked at it through this "foreknow" lens, so I'll do that today.

In the context of Rom 11:2, the "God has not rejected his people whom he foreknew" is clearly referring to the Israelites, at least those who were faithful, as the prior verse 11:1 asks "has God therefore rejected his people?" as he then lists off marks of Israelite identity. Using the principle of "Scripture interprets Scripture," would suggest that the Israelites of Rom 11:2, "his [chosen/elect] people," at least the faithful ones, are who Paul has principally in mind in Rom 8:29 when he says "those whom He foreknew". In other words, Rom 8:29-30 is actually focused on the Old Testament saints. Others have suggested this is what 8:29 means, but now that I've come across this link to Rom 11:2, I now think the claim has better merit.

If the OT Saints are in view in 8:29, this would better explain why Paul speaks of "those" instead of "us/we" whom God foreknew. It would also better explain why God puts the "called, predestined, justified," and "glorified" all in the past tense, since it would mean the OT Saints already experienced these things. We could even say Paul's repeated use of "also" is to suggest the OT saints "also" experience these blessings along with the NT saints, thus Paul isn't so much speaking of a chain of events, but rather simply saying every blessing the Gentiles experience in Christ, the OT saints "also" experience them. Given the context of Romans 8:29 being about enduring suffering, calling upon the example of the OT saints is an excellent lesson for Paul to draw upon, since we have historical proof of OT saints having to endure trials, and see how God helped them get through it. And, finally, since Paul is concerned about Jew-Gentile tensions, it helps to show the OT saints are blessed, so that the NT saints don't feel superior to them.

Isaiah's prophecy of the New Testament priesthood.

There's a fascinating prophecy in Isaiah that clearly points to an upcoming Gentile priesthood within the New Testament Church. This is a good verse to keep in mind when talking to Protestants, who strongly resist the idea of a New Testament sacrificial priesthood:

Isaiah 66: 20 And they shall bring all your brothers from all the nations as an offering to the Lord, on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the Lord, just as the Israelites bring their grain offering in a clean vessel to the house of the Lord. 21 And some of them also I will take for priests and for Levites, says the Lord.

To fully appreciate what Isaiah is saying, recall that in the Old Testament under the Mosaic Law, the priesthood was hereditary, tied strictly to the biological lineage of Levi. Within the Tribe of Levi, only Aaron's biological sons were priests, while the rest of the Levites were assistants, which we would call Deacons (see here). So for Isaiah to say there will come a time when men from 'every nation' will be called to the priesthood, that's very radical.

We would certainly expect Protestants to object to this text, but the good news is that they actually agree with this prophecy! The Reformed Protestant tradition teaches within the Westminster Standards on Form of Church Government:

That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isaiah lxvi. 21. Matt. xxiii. 34. where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old.

And also a little bit later:

To administer the sacraments. To bless the people from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, (where the same blessings, and persons from whom they come, are ex mentioned,) Isa. lxvi. 21, where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people.

What is ironic here is that the Reformed Protestant tradition basically makes the case for the Catholic priesthood for us, but the Reformed Protestant refuses to admit it (or doesn't want to deal with it).

Another noteworthy prophecy is seen when Jesus goes in to cleanse the Temple: "And he entered the temple and began to drive out those who sold, saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”" This quote is taken from Isaiah 56, which says:

6 “And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant: 7 these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.”

Again, the same theme as Isaiah 66:21 above. Those from all nations, no longer only the Levites, will be welcome to minister to God in liturgical worship, including offering sacrifices. This is no small prophecy, but rather one which the Christian Church is heavily based upon for our own worship even today, in the Holy Sacrifice of the Mass (see here).

Was Abraham kosher before God? (Modern Judaism)

I recently met someone who had come back to the Church after having been fallen away for about 20 years, and he was given the icon pictured here by someone at his Confirmation earlier this year. He wasn't sure what this icon was about, so he asked me. I immediately recognized the "three angels" from a more famous version of the icon that you've probably seen (here), but I hadn't seen this 'version' with the two people in the background. I turned to the passage in Genesis 18, known as "The Hospitality of Abraham," where this event took place and I showed him the story:

(Genesis 18:1-21) 1 The Lord appeared to Abraham by the oaks of Mamre, as he sat at the door of his tent in the heat of the day. 2 He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth 3 and said, “O Lord, if I have found favor in your sight, do not pass by your servant. 4 Let a little water be brought, and wash your feet, and rest yourselves under the tree, 5 while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.”6 And Abraham went quickly into the tent to Sarah and said, “Quick! Three cups of fine flour! Knead it, and make cakes.” 7 And Abraham ran to the herd and took a calf, tender and good, and gave it to a young man, who prepared it quickly. 8 Then he took curds and milk and the calf that he had prepared, and set it before them. And he stood by them under the tree while they ate.

9 They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.” 10 The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. 11 Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. 12 So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” 13 The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ 14 Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.”

16 Then the men set out from there, and they looked down toward Sodom. And Abraham went with them to set them on their way. 17 The Lord said, “Shall I hide from Abraham what I am about to do, 18 seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19 For I have chosen him, that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him.” 20 Then the Lord said, “Because the outcry against Sodom and Gomorrah is great and their sin is very grave, 21 I will go down to see whether they have done altogether according to the outcry that has come to me. And if not, I will know.” ²² So the men turned from there and went toward Sodom, but Abraham still stood before the Lord.

A surface level reading of this passage is pretty straightforward, but the more you know about the OT and Salvation History, you cannot help but struggle to get through it, since you feel like you must stop and ponder each of the many mysterious "details". For example, who are these "three men"? Are they angels? Are they, at least symbolically, the Three Persons of the Trinity? Or is one of them the Pre-Incarnate Son (as I've noted in an earlier post here)? There are various opinions on this matter, but under my limited meditation, personally I think the "three men" can on a 'symbolic' level refer to the Trinity, while on the 'exegetical' level refers to the Pre-Incarnate Son and two angels. The main reasons for my conclusion is that: (1) it certainly seems God Himself is talking to Abraham from among these three men, without the three men being mere accessory individuals; (2) we see chapter 19:1 begin by speaking of "the two angels" arriving in Sodom, suggesting the "third man" was someone more than an angel, thus God the Son; and (3) I recall St Justin martyr pointing out Gen 19:24 speaks of 'two Yahwehs', or two LORD's, one on earth and one in heaven, raining down fire upon Sodom, which at least hints at the idea of Father and Son. You can read St Justin's thoughts on using Genesis 18 as prooftext in his Dialog with Trypho the Jew, ch56 (here). Also, this passage is speaking about a miraculous conception of a promised son who will bring about promised blessings, which I discuss in detail on my Romans 4 article (here in the comments box).